"Cultural Globalization"

 

1. summary

The culture is a dimension in which globalization is created and formed simultaneously with its effects because it is so fundamental to understand the agenda of globalization from a cultural perspective. 

What the connectivity of globalization is doing - which never necessarily arises as a 'crash of civilizations' - includes a contentious definition of what a good, moral, and noble life involves. But if globalization is doing so, what is not clear is to easily install Western culture as global culture.

Indeed, such sentiments could scarcely flourish in today's liberal intellectual culture, which is sharply aligned with the claims of cultural differences. Still, however, we can learn lessons from Marx's case, and the ethnocentric tendency to universalize the projection of world culture can otherwise coexist with a rational progressive humanistic vision. This certainly remains true today: and it is in the constituency to which this rhetoric appeals, as well as the rhetoric of national political leaders. Using one's culture as a 'clear' model of truth, enlightened, rational, and good is as common as it is understandable. Relativizing this model requires hermeneutic distancing and much more difficult behaviors of intellectual and emotional imagination.

I don't want to suggest that global 'instantivity' will necessarily prove bad for us. But no doubt it is a dimension of cultural power in itself and must be considered with market forces or political ideologies. And it's making a real difference in the way people understand the world. Thus, the agenda of global cultural analysis certainly includes an understanding of the 'escape' pace of modern media technology and systems, perhaps extending to the design of viable strategies for their regulation.

2. interesting point 

Without contradiction, it is possible to retain the right to be transferred in a different context, just as it is possible to hold a repertoire of identities that are women, Chinese, Beijingites, political dissidents, patriots, Buddhists, and admirers of Western liberalism. To this extent, an appeal to human universalism depends on its own context: it can be invoked in situations where more specific local community attachments can be reasonably judged to be repressive. But it doesn't have to be considered a card that trumps all 'less' rights and obligations. The identity we know is not a possession but a composition.

3. Discussion

The identity we know is not a possession but a composition. How should we see that vested interests are trying to have the identity of the relative weak? For example, Westerners claim that they are Koreans. Should Koreans be allowed to become Koreans because they cannot own their identity and are just components?

source: https://www.armyupress.army.mil/Journals/Military-Review/English-Edition-Archives/January-February-2021/Islam-Cultural-Globalization/

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